A Treatise of Self-Denial, Chapter 2 · Section 3 · Subsection 3
SƲB-SECT. III. Of Denying Self in good Works.
1 NEgatively, the meaning is not,
1 That wee may not takebSee Burges Vindiciae legis. comfort from them; for
1 God hath ſo ordained, that much of that ſpiritual peace and comfort which hee diſpenſeth to his people, ſhould bee wrought by means of their good Works. The work of righteouſneſs ſhall bee peace, and the effect of righteouſneſs quietneſs, and aſſurance for ever, Iſa. 32.17. And as many as walk according to this rule cA Chriſtian is a new creature, and walketh by rule, and ſo far as hee walketh according to his rule, peace is upon him. Sibbs in loc. Souls Conflict. 32.peace be on them, and mercy, and upon the Iſrael of God, Gal. 6.16. It is true indeed, that ſometimes ſuch as are careful to maintain good works, have not the comfort of them; but it is not, becauſe there is not matter of comfort in them, nor becauſe they may not take comfort from them, but for other reaſons. This is their priviledge, that they may take comfort from them; ſo that in caſe their ſouls bee caſt down and diſquieted within them, they may warrantably charge it upon them, to bee quiet, and to hope in God (as David did, Pſal. 42.5.11.) which they might not do, in caſe they neglected them; for
2 Where good Works are neglected, there is no ground of peace at all. If there bee any had, it is not from the Spirit of God, but from Sathan (who transformeth himſelf into an Angel of light) and it is a very greatdIt is a deep ſpiritual judgement to finde peace in an ill way. Sibbs ibid. judgement. There is not one word in all the book of God, that ſpeaks any comfort in this caſe, and therefore,
3 Every one is required to prove his own work in order to his own comfort. Let every man prove his own work, and then ſhall hee have rejoycing in himſelf alone, and not in another, Gal. 6.4. Mark it, then ſhall hee have rejoycing, that is, when byeGaudebit recto ſui examine. Grot. in loc. Si poſt explorationem diligentem non remordeat conſcientia, habebit gloriam, i. e. gloriationem, Sasbout in loc. evident proof out of the word hee hath found his work to bee good.
4 According to this rule wee finde that holy men in Scripture have fetched in abundance of comfort from the evidence of their good works. Then the people rejoyced for that they offered willingly, becauſe with perfect heart they offered willingly to the Lord: and David the King alſo rejoyced with great joy, 1 Chron. 29.9. This is our rejoycing (ſaith Paul) the teſtimony of our conſcience, that in ſimplicity and godly ſincerity, not by fleſhly wiſdome, but by the grace of God, wee have had our converſation in the world, 2 Cor. 1.12.
5 We may rejoyce in the good works of others, much more therefore in our own. And now have I ſeen withjoy, (ſaith David) thy people which are preſent here to offer willingly unto thee, 1 Chron. 29.17. I have no greater joy (ſaith John) than to hear that my children walk in truth, Epiſt. 3.4.
6 Wee may rejoyce in Gods works, therefore in our own good works, for they are the works of God. 1 Wee may rejoyce in Gods works. Thou Lord (ſaith David) haſt made mee glad through thy work, I will triumph in the works of thy hands, Pſal. 92.4. If wee may triumph in the works of Gods hands, much more then in the works of his Spirit. But 2. Such are all our good works, 1 Pet. 1.2.22. It is God which worketh in you both to will and to do (ſaith the Apoſtle) Phil. 2.13. Upon this account, therefore the Church comforteth her ſelf, Iſa. 26.12. Lord thou wilt ordain peace for us, for thou alſo haſt wrought all our works in us. This cannot bee ſaid of any of our evill works, for they are the works of the Devil, 1 Joh. 3.8. and therefore wee can take no comfort in them.
7 Wee may rejoyce in ſuch works as God rejoyceth in, but God rejoyceth in our good works. Hee rejoyceth in his own works, Pſal. 104.31. but our good works are his own works, ut ſupra.
8 Wee may rejoyce in ſuch works as God accepteth, therefore in our good works. Go thy way eat thy bread with joy, (ſaith Solomon) and drink thy wine with a merry heart, for God now accepteth thy works, Eccleſ. 9.7.
9 Wee may rejoyce in ſuch works as do evidence our communion with the Father, and with his Son Jeſus Chriſt; therefore wee may rejoyce in our good works, for they do evidence it. If wee ſay that wee have fellowſhip with him (ſaith the Apoſtle) and walk in darkneſs, wee lye, and do not the truth: But if wee walk in the light, as hee is in the light, wee have fellowſhip one with another, 1 Joh. 1.6, 7.
10 We may rejoyce in ſuch works as ſhall bee rewarded with eternal life, therefore in our good works. Here note two things: 1 That our good works ſhall bee rewarded with eternal life. This the Apoſtle expreſly affirmeth, Rom. 2.6, 7, 10. That God will render to every man according to his deeds; to them who by patient continuance in well-doing, ſeek for glory and honour, and immortality, Eternal life: But to them that are contentious, and do not obey the truth, but obey unrighteouſneſs, indignation and wrath, &c. But glory, honour, and peace to every man that worketh good, to the Jew firſt, and alſo to the Gentile. 2 That upon this account wee may take comfort from them. This the Apoſtle did, 2 Tim. 4.7, 8. I have fought a good fight, I have finiſhed my courſe, I have kept the faith, hence forth there is laid up for mee a Crown of righteouſneſs, which the Lord the righteous Judge ſhal give me at that day.
By all this it appears that it is no unlawful thing to take comfort from our good works, as Antinomians teach, and conſequently no part of Self-denial.
2 It is not meant that wee may not plead them unto God, as expecting favour and mercy at his hands for them. When God hath inabled us to bee, and do that for him which hee requireth, wee may warrantably pray, that hee would bee, and do that for us which hee hath promiſed.
And thus holy men have frequentlyfNot in regard of any matter of merit, but in regard of Gods gracious promiſes. See Eng. Anotat. 2. Ed. upon Iſa. 38.3. done upon all occaſions. Thus Hezekiah did, 2 King. 20.3. I beſeech thee, O Lord, remember now how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy ſight. And Nehemiah, chap. 5.19. Thinke upon mee my God for good, according to all that I have done for this people. And chap. 13.14. Remember mee, O my God, concerning this, and wipe not out my good deeds that I have done for the houſe of my God, and for the Officers thereof. And David Pſal. 26.1. Judge mee, O Lord, for I have walked in mine integrity. And Pſal. 86.2. Preſerve my ſoul for I am holy. And Pſal. 119.22. Remove from mee reproach and contempt, for I have kept thy teſtimonies. And 31. I have ſtuck to thy teſtimonies, O Lord, put mee not to ſhame. And verſ. 38. Stabliſh thy word unto thy ſervant, who is devoted to thy fear. And verſ. 94. I am thine, ſave mee for I have ſought thy Precepts.
3 It is not meant that wee may not have reſpect unto the recompence of reward in the doing of them. It is ſaid of Chriſt, that for the joy that was ſet before him, hee indured the Croſs, and deſpiſed the ſhame, Heb. 12.2. And of Moſes that when hee was come to years, hee refuſed to be called the ſon of Pharaohs Daughter, chooſing rather to ſuffer affliction with the people of God, than to enjoy the pleaſures of ſin for a ſeaſon, eſteeming the reproach of Chriſt, greater riches, than the treaſures in Egypt, becauſe hee had reſpect unto the recompence of reward, Heb. 11.24, 25, 26. And Paul ſaith of himſelf, Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory, while wee look not at the things which are ſeen, but at the things which are not ſeen, 2 Cor. 4 17, 18. the Greek isgforeign. Quand. nons regardous. Fren. while wee aime at them as our ſcope or mark; according to that Phil. 3.14. I preſs toward the mark for the price of the high calling of God in Chriſt Jeſus. This is the character that is given of all good men, Rom. 2.7. that they are ſuch as by patient continuance in well-doing do ſeek for glory, and honour, and immortality. And it is according to the Precept of our Saviour, Matth 6.33. Seek yee firſt the Kingdome of God: and of the Apoſtle, 1 Cor. 9.24. So run that yee may obtain. And Col. 3.1. Seek thoſe things which are above, where Chriſt ſitteth on the right hand of God. And 1 Tim. 6.12. Lay hold on eternal life.
Ob. But is not this Self-ſeeking?
Anſ. Yes, But it is ſuch Self-ſeeking as hath much of Self-denial in it. Conſider that of our Saviour, Matth. 16.25. Whoſoever will ſave his life ſhall loſe it, and whoſoever will loſe his life for my ſake ſhall finde it. There is a Self-ſeeking, that is ſtark naught, and there is a Self-ſeeking that is very good, yea our duty; and ſuch is the Self-ſeeking here ſpoken of. Chriſt requires that wee ſhould loſe our life in order to our finding it, that wee ſhould loſe our finful, and ſometimes our natural life, in order to our finding ſpiritual and eternal life, and ſo makes that which is the right Self-ſeeking indeed, the end of Self-denial. To glorifie God, and to ſave our own ſouls, are ends that every one ought to have in his eye, and all other particular ends alſo that are ſubordinate unto theſe. Wee may make ſalvation our end, and ſerve God for this end, but then wee muſt underſtand it aright, not barely to be free from wrath,hAlthough that obedience which performed onelyonly for fear of puniſhment, or expectation of reward, is rightly called mercenary; yet that any ſhould bee ſecondarily ſtirred up to do his duty by looking on the reward, or for fear of puniſhment alſo, this is not ſtrange from the Sons of God, neither doth it in any part weaken their ſolid obedience. Ames Mar. of div. l. 2 c. 1. (though that may bee aimed at) but alſo to enjoy God fully for ever; and this muſt likewiſe bee rightly underſtood, not chiefly out of love to our ſelves,iIt is an argument of an excellent ſpirit, when all Self-reſpects are drowned in the glory of God, and there is nothing loſt therein; for our beſt being is in God. A Chriſtian begins with loving God for himſelf, but hee ends in loving himſelf, in and for God; and ſo his end, and Gods end, and the end of all things elſe concenter and agree in one, Wee may aim at our own good, ſo wee bring our hearts to refer it to the chief good; as a leſs circle may well bee contained in a greater, ſo that the lines drawn from both circles, meet in one middle point. Dr. Sibbs Souls Conflict. 420.421. c. 26. but of God, and for this end, becauſe hereby we do moſt of all glorifie God. God is more glorified by my endeavouring to injoy him, than by any thing elſe that I can do, becauſe by this I do own, and acknowledge him to be my chief and higheſt end.
Thus I have ſhewn what it is not, Negatively; I ſhall now proceed to ſhew what it is,
2 Affirmatively; To deny Self in good Works, is to deny
All Self-ends in the Intention.
All Self-ſurficiency in the undertaking.
All Self-rules in the Direction. And laſtly,
All Self-praiſe in the review.
1 All Self-ends in the intention. By Self-ends here wee are to underſtand all ſuch ends askSee before chap. 2. ſect. 1. p. 18, 19. corrupt Self uſeth to propound. Whenſoever wee are in conſultation about any duty, or any thing that wee have to do, Self asks the queſtion, Cui bono? What good will come of it? or what benefit, what advantage will redound to us by the doing of it? and uſually anſwers it theſe two wayes.
1 By propounding ſomething which in it ſelf is evill, under the ſhew and appearance of good.
2 By propounding ſomething which in it ſelf is good, under the notion of the chief good.
1 By propounding ſomething which in it ſelf is evill, under the ſhew and appearance of good. Many men ſeem very active and zealous in many good works, but they have very ungodly ends, that which they aim at in the doing of them, is ſome wicked thing. We have divers inſtances of this in the Scripture.
1 Balaam, when Balak the King of Moab ſent to him to curſe the Iſraelites, hee would conſult with God, and profeſſed, that if the King would give him his houſe full of gold and ſilver, hee durst not go beyond the word of the Lord to do leſs or more, Numb. 22.8-18. Oh how ſcrupulous was Balaam now! What a tender conſcience had hee! one would have thought that the thing hee aimed at, was to do as God would have him, but no ſuch matter, it was to do as Balak would have him, it was that hee might (if it were poſſible) get leave to curſe the people of God. Thus many men ſearch the Scriptures, but it is to ſee if they can pick out any thing that may make for ſome wicked practiſe, which they have a minde to continue, or againſt ſome good duty, which they have no minde to perform. Thus many men flock after Sermons, and one would think that they meant to practice what they hear, but it is true of them, as God ſaid oflEzek. 33.31. Ezekiels hearers, They come unto the Miniſter, as the people cometh; and they ſit before him as Gods people, and they hear his words, but they will not do them, for with their mouth they ſhew much love, but their heart goeth after their covetouſneſs; their heart goes after ſome baſe wicked luſt, or other, and they hope that ſomething may bee ſaid for the countenancing of it, but if not, they are reſolved to follow it notwithſtanding. And thus many come with caſes and ſcruples of conſcience, but it is onelyonly to get ſomething that may comfort them in their evill wayes.
2 Abner, after a long war that hee had waged againſt David on the behalf of Iſhboſheth Sauls ſon, hee bound himſelf by a ſolemn oath to fight for David, 2 Sam. 3.9, 10. So do God to Abner, and more alſo, except as the Lord hath ſworn to David, even ſo I do unto him: To tranſlate the Kingdome from the houſe of Saul and to ſet up the Throne of David over Iſrael, and over Judah, from Dan even to Beer-ſheba. One might have thought that Abner had repented of his oppoſition againſt David, but that it was to bee revenged upon Iſhboſheth, who had reproved him for going into his Fathers Concubine, verſ. 7. And Iſhboſheth ſaid to Abner, Wherefore haſt thou gone in unto my Fathers Concubine? Then was Abner very wroth for the words of Iſhboſheth, and ſaid, Am I a dogs head, &c. ſo do God to Abner, &c. except as the Lord hath ſworn to David, ſo I do unto him. Now hee ſwears to do unto David as the Lord had ſworn; this was his duty before, but hee would not do it all this while, till ſuch time as Iſhboſheth croſt him in his luſt, and then to croſs Iſhboſheth hee would do his duty. I will leave the application to the Reader.
3 Abſolom, after his brother Amnon had deflowred his ſiſter Tamar, invited him to a feaſt; one would have thought hee had forgotten the injury, but it was to cut his throat, 2 Sam. 13.32.
4 Jezabel, proclaimed a Faſt, but her end was to take away Naboths life, and to ſeize upon his Vineyard, 1 King. 21.15. See Iſa. 58.2, 3, 4. verſes.
5 Herod, when hee heard of the birth of Chriſt, ſent to Bethlehem to finde him out, and charged the meſſengers to ſearch diligently, and when they had found him, to bring him word again, for this end (as hee ſaid) that hee might worſhip him, but his intent was that hee might kill him, Matth. 2.8.16.
6 Judas, When Mary anointed the feet of Jeſus with coſtly oyntment, was very angry, that it had not been ſold for three hundred pence, and the money given to the poor. But it was not becauſe hee cared for the poor,mExemplum eſt Judas multerum privatis commodis obtendentium nomen piet a tis, Grot. … loc. The by poctites own private intereſt croſſed, is that which troubleth him, when he pretendeth the cauſe of piety and religion, for which he taketh as much care as Judas did for the poor; Eng. Annet. 2d Ed it. in loc. but becauſe hee was a thief, and had the bag, and bare what was put therein, Joh. 12.5, 6.
Thus many men (wee ſee) pretend the publick good, when it is their own private benefit, and advantage, that they onelyonly aim at; they are very zealous and active inſtirring up others to contribute liberally, and ſuch and ſuch good uſes they pretend, but it is that they may ſteal for themſelves, which is evident, in that they convert ſo much of what they receive, to their own uſe afterwards.
7 The Scribes and Phariſees made long prayers, but it was, but for a pretence while they devoured widows houſes, Matth. 23.14. Thus many make great ſhews of holineſs, that others taking them to be conſcientious and honeſt men, may truſt them with their eſtates, and then they will bee ſure to cheat them. But that no imputation (in caſe it ſhould bee divulged) may faſten upon them, they ſtill continue their long prayers, and other religious exerciſes, truſting thereupon, that what-ever is laid to their charge (they having ſo great a name for proſeſſion) it will never bee credited.
This then is one way of Selfes anſwering the queſtion, by propounding ſomething which is evil in it ſelf, under the notion of good. There is another, and that is,
2 By propounding ſomething which is good in it ſelf, under the notion of the chief good. Self never propounds that which is the chief good in deed for its end in any good work; but ſome other inferiour good under the notion of the chief good. God is the chief good, and in this ſenſe, there is nothing good but God, Matth. 19.17. But Self never propounds God for its end. It often propounds him for a means in order to ſome other good beneath him, but it never propounds him for himſelf. It is ſomething beſides God, that Self acts for in all that it doth; but that which it acts for, it acts for it as it's God, becauſe what ever it acts for, it acts for it as it's chief good. That which Self acts for as its chief end in any thing that it doth, that it acts for as its chief good; for, as to be an end, and to bee good, are all one, ſo to bee the chief end, and to bee the chief good. Now whatſoever Self acts for beſides God (as all that it acts for, is ſomething beſides God) it acts for it as its chief end; therefore whatſoever it acts for, it acts for it as it's chief good, and conſequently as its God. The chief thing that the Glutton acts for, is the filling of his belly, and therefore his belly is ſaid to bee his God, Phil. 3.19. The chief thing that the Covetous acts for, is his Money, therefore Money is his God, therefore Covetouſneſs is ſaid to bee Idolatry, Col. 3.5. and a covetous man is called an Idolater, Eph. 5.5. And this is not onelyonly true of covetouſneſs but of every other vice, that it isnUnuſquiſque adorat ſua vitia Every one Idolizeth his own vice. Jerom on Amos. The Politician idolizeth his brain, the Heretick his fantaſtical opinion, the Glutton his belly, the Wanton his Miſtriſs, the Ambitious his honour, the Covetous his money, &c. See more in Eng. Annot. on Eph. 5.5. 2d Ed. Idolatry; becauſe thereby Self acts for ſomething beſides God as its chief good, and therefore as its God. To act for ſomething beſides God, in ſubordination unto God, as the ſupreme end, hath nothing of Self in it; ſuch an end is not to bee deemed a ſelf-end. But then it is a ſelf-end when a man acts for ſomething beſides God as his chief end, when ſomething beſides God (though good in it ſelf, and that which may lawfully bee aimed at) is the chief thing that moves him to, and carries him through the performance of any duty, ſo that were it not for that thing, hee would not ſet about it, hee would not perſevere in it. Thus it is whenſoever Self hath the determining of the Queſtion. That ſuch a thing is the will of God, and makes for the glory of God, and that communion with God is to bee had in it, are arguments that can do nothing with Self, but this conſideration, that it makes for ones worldly profit, or pleaſure, or honour, prevails preſently. Come to a ſelfiſh man, and tell him that this is his duty, that the Law of God requires it that God will be well-pleaſed with it, and that hee will reward it hereafter in heaven; theſe things make no impreſſion upon him; but tell him that hee ſhall get in with ſuch a party as will promote him to honour, that hee ſhall have a place of preferment, a good office, that will bring him in ſo much by the year, and this wins him preſently. This hath won off a great many in our dayes to a form of godlineſs, which before they could never endure, and the power whereof for the preſent, they ſtill deny. Convictions from the word are pretended, but convictions from the world are the cauſe. Where one is wrought upon by convictions from the word, there are hundreds that are wrought upon by convictions onelyonly from the world. The glory and honour, the pleaſures and profits of the world, are the onelyonly things that many of thoſe that ſeem moſt zealous in the Profeſſion of Religion, do moſt zealouſly follow after. There are many whoſe faces are Chriſt-wards, but (like Skullers) they row with all their might to quite contrary objects.
Hence it is that they are ſaid to go away backward, Iſa. 1.4. Wee read of thoſe that came along with Judas to apprehend Chriſt, that as ſoon as hee ſpake unto them, they went backward, and fell to the ground, Joh. 18.6. Theſe came as profeſſed enemies to Chriſt, others though they come as profeſſed friends, yet are reall enemies to him, and although natural conſcience or ſome common works of the Spirit, may drive them in an outward profeſſion towards Chriſt, yet ſo ſtrong is their inbred enmity, and ſecret antipathy againſt him, and ſo powerfull their ſympathy with the world, that ere long they go backward and fall to the ground their proper place; Duſt to duſt, Earth to earth, Aſhes to aſhes. Many that for a long time together, have ſeemed to walk hand in hand with Chriſt, have in the interim been going backward, and at laſt have fallen to the ground.
Men may bee a long time going back before they fall, but obſerve it, ordinarily they fall to ground. This is a pretty fallacy, whereby multitudes of Profeſſours think to cheat their brethren amongſt whom they live; in their outward motion they go forward with the reſt of the company (and it may bee will bee Ring-leaders) but in their inward motion they go backwards. The Prophet ſaith of Iſrael, Hee ſlideth back as a back ſliding Heifer, Hoſ. 4.16. Sliding is ſometimes an inſenſible motion, and therefore backſliding is elſewhere called a drawing back; ſuch is the retrograde motion of theſe men many times, one cannot perceive them going till they bee gone. This is the manner of worldling Profeſſours, they keep their eye upon God, and his people, and then in the mean while ſlide back, and by little and little ſteal away that none may perceive them; or if they bee eſpied, they may anſwer thoſe that ſhall taxe them, that they are in the ſame poſture that they were before. Thus it is with many, and wee cannot perceive them preſently, the Apoſtle ſaith, 1 Theſſ. 2.5. For neither at any time uſed wee flattering words as yee know, nor a cloak of covetouſneſs God knows. If wee had flattered, yee could ſoon have diſcerned that, but wee might have been covetous, and yee could not have known it, onelyonly God could have diſcerned that. Its God onelyonly that muſt judge of the hypocriſie of divers, yet there are others whoſe hypocritical warping, and recidivation is viſible to all that have but one eye open to behold them.
Some mens ſins go before, and are manifeſt, others are ſecret, and follow after. It is eaſie and ordinary for men to pretend one thing, and intend another; ordinary and common to pretend ſeeking of Chriſt, and yet even then to ſeek themſelves, and the things of the world, more than Chriſt. Chriſt told the people, that came to Capernaum ſeeking for him, Yee ſeek mee, not becauſe yee ſaw the Miracles, but becauſe yee did eat of the loaves and were filled, Joh. 6.26. Simon Magus beleeved, and was baptized, but the chief thing hee aimed at, was that hee might bee a great man, and that hee might get as much then by giving of the Holy Ghoſt, as hee had got by conjuting before, Acts 8.19. It may haply go for a Paradox with ſome, That one that hath lived all his dayes looſely and vainly, in contempt of Chriſt, and his Ordinances, ſhould at length take upon him a profeſſion of Religion, frequent the Ordinances, and practice ſeveral duties of Chriſtianity, meerly in purſuance of the world and the things of the world, but it is a moſt certain Truth; A wicked man that is unconverted, may change his way, but hee can never change his end. A man may have the ſame end in frequenting the Ordinances, that hee had formerly when hee frequented Play-houſes, or the Stews. Hee may bee much in hearing, praying, faſting, and talking of the Scripture, and yet ſeek himſelf, and the things of the world, as his chief end in all theſe wayes. See Zach. 7.5. When yee faſted and mourned in the fifth, and ſeventh month, did yee at all faſt unto mee? even to mee? and when yee did eat, and when yee did drink did yee not eat for your ſelves, and drink for your ſelves? The like God ſaith of the ten Tribes, Hoſ. 7.14. They have not cryed unto mee with their heart, when they howled upon their beds, they aſſemble themſelves for Corn and Wine, and they rebel againſt mee; and in the 16. verſe, They return, but not to the moſt High. Godlineſs is profitable for all things, having the promiſes of this life, as well as of the life to come; and Wiſdome proclaimes, That in her right hand is length of dayes, and in her left hand riches and honour.
Hereupon many make uſe of God and Religion, onelyonly to gain temporal things from him, and ſo make him who is the laſt end, and higheſt good, an inſtrument or means to attain that which is far below him. Jehu was very zealous for the Lord, and marched on furiouſly in executing the Judgement threatned againſt the houſe of Ahab, but his end was to eſtabliſh the Kingdome upon himſelf and his poſterity. The Scribes and Phariſees were very ſtrict and preciſe, and abundant in many good duties, they gave Almes, they kept dayes of faſting and humiliation twice a week, but their end was vain-glory, Matth. 6.1. and getting of money, chap. 23.14. ſo eaſie a thing it is under the vizard of Religion, to ſeek the accompliſhment of the baſeſt end whatſoever. The Heathen tells us of ſome in his time, who could thus expreſſe themſelves at their Devotion.
— Pulchra Laverna,
Da mihi fallere, da juſtum ſanctumque videri
Noctem peccatis & fraudibus objice nubem.
Fair Goddeſs Laverne, give mee ſo to ſeem,
That juſt and holy men may mee eſteem;
Cloud o're my ſins, and vail them with the night,
That my deceits may never come to light.
Many deſire to appear to bee good, and therefore put on the Livery of an external Profeſſion, but they do not deſire to bee good and therefore notwithſtanding all the Religious exerciſes they bee converſant in, they may ſeek the world, and the things of the world, as much as before. What cares the Devil, the Prince of this world that rules in the children of diſobedience; what cares hee, I ſay, that ſome of his vaſſals now and then offer to God a ſacrifice without an heart? that they draw near to him with their mouth, while they leave their heart behinde them? I have read that it was the Watch-word among the Papiſts after Queen Elizabeth came to the Crown, My ſon give mee thy heart; bee in heart a Papiſt, and then go to Church, it matters not. The Devil can keep his ſupremacy notwithſtanding ſuch an outward compliance with God; and truly it is but an outward compliance with God in a few external duties and formalities of worſhip, that the generality of thoſe that call themſelves Proteſtants, not to ſay Profeſſors, are guilty of; With their mouth they ſhew much love, but their heart goes after their covetouſneſs, as God ſaith of Ezekiels hearers, Ezek. 33.31.
And this is the other way of Selfes anſwering the Queſtion, by propounding ſomething which is good in it ſelf, under the notion of the chief good.
Two things therefore are here required by way of Self-denial in every good work.
1 Not to intend any thing that is evill in it ſelf, though it ſeem never ſo good. If wee may not do evill that good may come thereof (as Rom. 3.8.) much leſs then may wee do good, that evill may come thereof. To pervert but a civill Ordinance (as buying, and ſelling, &c.) to the fulfilling of any ſinful luſt, is a very great wickedneſs, and that which exceedingly provokes God, Micb. 6.10. Much more to pervert a ſpiritual Ordinance (as faſting, and praying, and preaching, &c.) as ſhee did, 1 King. 21.9. and they, Phil. 1.15. This is to make Chriſt a ſervant to Sathan, to throw down Chriſts Scepter at Sathans feet, and to make it ſubſervient to the advancing of his Kindgome of darkneſs.
2 Not any thing that is good in it ſelf, but not the chief good, under the notion of the chief good. Riches, and Honours, and Pleaſures, are good in themſelves, and ſuch things as wee may lawfully make our end, but they are not the chief good, and therefore wee may not make any of them our chief end. God is to bee our chief end in every thing that wee do, and other things onelyonly as they bee ſubordinate unto God. Whether therefore yee eat, or drink (ſaith the Apoſtle) or what ever yee do, do all to the oThere is required to an action truly good, that at leaſt virtually it bee referred to God, as to the chief end. Ames Marrow of Divin. l. 2. cap. 3.glory of God, 1 Cor. 10.31. Therefore when ever Self propounds any thing beſides God, as the chief motive to perſwade us to any duty, wee muſt reject it. Though never ſo many worldly advantages bee offered us, wee may not much regard them. Wee muſt do our duty upon another account; nay though they ſhould bee denied us, wee may not neglect our duty: Therefore wee muſt ſerve God with as much zeal in private where no man can behold us, as wee would do in publick, where the multitude may obſerve us. Wee muſt bee as lively and active in time of adverſity, when wee are deſtitute of all things, as we would be in time of proſperity, when wee have all that our heart can wiſh for. God is attainable ſtill, in all places, and in all conditions, and it ſhould not much trouble us that wee miſs of the leſs principal end, ſo that wee obtain that which is the principal.
And thus much of the firſt particular, The denying all Self-ends in the intention; The next is the Denying,
2 All Self-ſufficiency in the undertaking. If wee have any well-grounded evidence of a ſpiritual power in our ſelves to do any thing that is good, wee may not deny that wee have it, (as I have ſhewnpSub-ſectl. pag. 45. before) but yet wee muſt deny that wee have it of our ſelves. Not that wee are ſufficient of our ſelves (ſaith Paul) to think any thing as of our ſelves, but all our ſufficiency is of God, 2 Cor. 3.5. without a freſh income and ſupply of grace from him who is full of grace, wee can do nothing, as Joh. 15.5. And therefore wee muſt not go about any thing with Self-confidence, as if wee could do it without him, but ſtill look up unto him for more grace. In every action, as there muſt bee an expreſſion of our obedience; ſo likewiſe of our dependence. As we muſt live unto God, ſo likewiſe wee muſt live upon God, and wee muſt live upon him, that wee may bee able to live unto him. Wee cannot glorifie God in any thing that wee do, unleſs wee make him both the Alpha and Omega of it. That cannot bee to him as the end, that is not from him, as the cauſe, and therefore they muſt needs refer all that they do unto themſelves, that begin all that they do from themſelves. Such men out of the juſt judgement of God, do often meet with the moſt ſhamefull diſappointment, being not able many times after their greateſt preparations, to anſwer either their own, or other mens expectations in their publick undertakings. It is but juſt that God ſhould leave us, when wee leave him firſt. Hee is a jealous God, and will not ſuffer it, that his glory ſhould bee given to another. If wee cannot bee content, but wee muſt have the glory of a God, it is not fit, wee ſhould bee allowed the honour of a man. When Nebuchadnezzar began to talk of the might of his power, and of the glory of his Majeſty, God drove him from men, and turned him a grazing amongſt beaſts. This may bee the reaſon therefore, why ſo many men of great parts and learning, are now and then ſmitten with madneſs; God would have us to ſee that wee are beholding to him for our working, as well as for our being. The ſerious conſideration whereof would keep us from truſting in our ſelves, and make us look up to him as the firſt mover, in all that wee have to do, by which means wee ſhould engage him to bee with us, and then wee ſhould bee ſure not to miſcarry. Thus of this ſecond particular. The denying all Self-ſufficiency in the undertaking. Wee are to deny,
3 All Self-Rules in the Direction: As,
1 Tradition. This was that which the Phariſees obſerved as the rule of their good works, as wee may ſee, Matth. 15.2, 3. Mark. 7.3. and Gal. 1.14. TheqPhariſaeorum hoc primum fuit dogma, quod negarunt omnia quae ſpectant ad religionem ſcripta eſſe, id quod Joſephus diſertis verbis notavit, l. 13. Antiq. cap. 14. foreign. Camero. Praelect. ad Matth. cap. 19. Operum fol. 166. firſt and principal thing they taught (and indeed that which made way for all the reſt both of their principles and practices) was this, That all things that concerned Religion, were not written, and that the word of God was not a ſufficient rule of life. They held there was a two-fold Law, one written, which they called, Thorah Schebichtah; the other unwritten, which they called Thorah Begnalpe. This latter they called Deuteronomy, or the ſecond Law, and received it as a Comment, or Expoſition of the former. And herein they differed from the Sadduces, for the Sadduces ſtuck ſtifly to the five books of Moſes, but the Phariſees ſaidrGodwin Moſ. and Aaron. l. 1.38. Let us maintain the Law which our Fore-fathers have delivered into our hands, expounded by the mouth of wiſe men who expounded it by tradition. So that they obſerved the Law of Moſes, but according to a Law of their own, whereby (as Chriſt plainly told them, (notwithſtanding they pleaded, it was but a genuine expoſition of it) they made void the Law of God. This principle being granted (which the Papiſts very much contend for) there is a door wide open for all manner of humane inventions and fopperies to enter in, and juſtle out the Commands of God. The Papiſts alledge the obſcurity of Scripture; andsNos aſſerimus in Scriptur is non contineri expreſſe totam doctrinam neceſſariam, ſive de fide, ſive de moribus; & pro inde praeter verbum Dei ſcriptum, requiri etiam verbum Dei non ſcriptum, i. e. Divinas & Apoſtolicas Traditiones. Bellarm. de Sufficient. Scripturae, l. 4. Tom. 1. the inſufficiency of it, as not containing all that is neceſſary to bee known either for faith or manners, and hence infer a neceſſity of ſomething to bee added as a ſupplement of it, and hereupon challenge an awfull reſpect to their Traditions, as the unwritten word of God. This they learned from the Phariſees, whoſe Religion was nothing elſe but a medly of ſuperſtition, conſiſting of ſuch obſervances for the moſt part, as were not onelyonly beſides, but contrary to the expreſs Commands of God, which was the main reaſon why our Saviour was ſo bitter in his invectives againſt them, calling them Fools, Hypocrites, Blinde-guides, Serpents, and a Generation of Vipers; and threatning them with wrath and vengeance above all other ſorts of people with whom hee had to do. Wee read of eight Woes that hee denounced againſt them in one Chapter, Matth. 23.13, 14, 15, 16, 23, 25, 27, 29. verſes. And indeed there is nothing whereby a people do more provoke the Lord to anger, than this, that they make the teachings of men (though handed down unto them by never ſo many generations) the rule of their obedience. See how hee threatned the Jews, Iſa. 29.13. For as much as this people draw near mee with their mouth, and with their lips do honour mee, but have removed their heart far from me, and their fear towards mee is taught by the precepts of men; Therefore behold, I will proceed to do a marvellous work, and a wonder, for the wiſdome of their wiſe men ſhall periſh, and the underſtanding of their prudent men ſhall hee hid. Hee calls them the Generation of his wrath (a moſt dreadfull expreſſion) Jer. 7.29. becauſe they ſet their abominations in the houſe which was called by his Name, to pollute it, and built the high places of Tophet in the valley of Hinnom, to burn their ſons and daughters in the fire, Which (ſaith hee) I commanded them not, neither came it into mine heart. Therefore (hee adds) Behold the dayes come, that it ſhall no more bee called Tophet, nor the valley of the ſen of Hinnom, but the valley of Slaughter; for they ſhall bury in Tophet, till there bee no place, and the carkaſſes of this people ſhall bee meat for the fowls of the heaven, and for the beaſts of the earth, and none ſhall fray them away. This was the great aggravation of their ſin, and that which God doth chiefly remark in the threatning, that they would adventure upon a way of worſhip which hee had not commanded. What ever it bee, though it carry never ſo great a ſhew of Self-denial and Devotion, yet if it hath no better rule than tradition, or the teaching of men, God doth not accept it; nay hee abhors it, and doth uſually (according as hee hath threatned) moſt ſeverelytIf a ſubject ſhould lend or give to his Prince a great ſum of money, yet if either all, or any part of it, did appear to his Prince, to bee of his own coyning, hee would bee ſo far from thanking him, that hee would rather arraign him as a Traitor for it. And even ſo it is with the Lord, hee cannot abide, but is highly provoked with our will-worſhip, and when wee think to pleaſe him by doing that which is good in our own eyes. Hilderſham on Pſal. 51. Lect. 77.354. puniſh it. This then is not to bee our Rule: Nor,
2 The command of Superiors. It was the ſin of the ten Tribes, that they yeelded to the commandement of Jeroboam and his Princes, to worſhip the Calves at Dan and Bethel, and the wrath of God was heavy upon them for it: Ephraim is oppreſſed and broken in judgement, becauſe hee willingly walked after the Commandement, therefore will I bee unto Ephraim as a moth, Hoſ. 5.11, 12. Wee are to ſubmit to every Ordinance of man, ſo that it bee not contrary to any Ordinance of God; but if man will take upon him to command what God hath forbidden, and to forbid what God hath commanded, be it never ſo ſmall a circumſtance; in this caſe, though he be the greateſt man upon earth, and have never ſo much power in his hands, wee muſt not regard him. Self indeed will tell us, that it is better to obey, rather than to loſe the favour, and to incur the diſpleaſure of great ones, If you ſhould ſtand it out with them, you would bee ſure to loſe your preferment, you would have no reſpect in the place where you live, every one will bee ready to trample upon you, wherefore it is beſt to yeeld. Thus Self will perſwade us, but weeuNon perſuadebis etiamſi perſuaſer is. muſt not bee perſwaded, wee muſt reſolve to undergo any thing, rather than diſ-obey God by obeying of man. When Nebuchadnezzar commanded Shadrach, Meſhech, and Abednego, to worſhip his Golden Image, they told him, They were not vvIf God command any thing, wee muſt look more at the Quis, than at the Quid, but in the commands of men, wee muſt look at the Quid, what 'tis that is commanded, more than the Quis, who commands. The commands of men may bee ſuch, that the beſt obedience is to diſobey. Burroughs Expo. on Hoſ. cap. 5.470.careful to anſwer him in that matter, Dan. 3.16. It will not bear us out in any thing that wee do, that it was commanded by the authority of man, unleſs wee can prove it to bee agreeable to the command of God alſo. Nor is it ſufficient that wee have
3 Example. Self ſtands much upon example, eſpecially,
1 The example of Fore-fathers: When the Prophet delivered a meſſage from God unto the Jewiſh people in Egypt, reproving and menacing them for that groſs and abominable Idolatry that they committed when they had ſeated themſelves in ſeveral parts of that land, they told him plainly that they would not hearken unto it, but were reſolved to perſiſt in their Idolatrous practices ſtill, for this reaſon, becauſe their Anceſtors had done ſo before them.xJer. 44.17. Wee wil certainly do (ſay they) whatſoever thing goeth forth out of our own mouth, to burn incenſe to the Queen of heaven, and to pour out drink-offerings to her, as wee have done, wee, and our Fathers. They pleaded the example of their Fore-fathers. Thus many in our dayes being told of their ſuperſtition, preſently make anſwer, Shall wee bee wiſer than our Fore-fathers? Had not they ſouls to ſave as well as wee? They would not have done as they did, had it not been lawful.
2 The example of great ones. This was that which the Phariſees objected againſt beleeving on Chriſt. Have any of the Rulers, or the Phariſees beleeved on him? but this people that know not the Law are curſed, Joh. 7.48. And amongſt our ſelves 'tis a great objection againſt many duties, that ſo few of the Gentry do put them in practice.
3 The example of the Multitude. This was Demetrius his argument againſt Paul on the behalf of Diana, That all Aſia and the world did worſhip her, and therefore the doctrine of Paul, that they bee no gods which are made with hands, was falſe and not to bee ſuffered. This Paul (ſaith hee) hath perſwaded and turned away much people, ſaying, That they bee no gods which are made with hands, ſo that, not onelyonly this our Craft is in danger to bee ſet at nought, but alſo that the Temple of the Great Goddeſs Diana ſhould bee deſpiſed, and her magnificence ſhould bee deſtroyed, whom all Aſia and the world worſhippeth, Act. 19.26, 27. This hath alwayes been, and is ſtill the common plea, Wee do as the moſt doe, a great many eyes can ſee more than one or two; and hereupon they exclaime againſt Profeſſors, for their ſingularity, becauſe they will not bee content to doe as the reſt of their neighbours doe.
Theſe bee the examples that Self uſually propounds for our direction, but none of them are our rule. As for the firſt, God threatens to viſite the ſins of the Fathers upon the Children, unto the third and fourth Generation of thoſe that hate him, Exod. 20.5. this is chiefly meant of thoſe that continue in the ſins of their Parents. For the ſecond, the Apoſtle tells the Corinthians, You ſee your calling Brethren, how that not many wiſe men after the fleſh, not many mighty, not many noble are called, &c. 1 Cor. 1.26, 27. And for the third, our Saviour tells us, that the way the moſt doe walk in, is the way that leads to deſtruction. Mat. 7.13, 14.
The Rule that God hath given us to obſerve, inſtead of all theſe, and whatever elſe Self at any time preſcribeth for our direction in any of our undertakings, is his Law ſet downe in the Scriptures. To the Law, and to the Teſtimony, Iſa. 8.20. Wee have a more ſure word of Propheſie, 2 Pet. 1.19. This is ſufficient to direct us in all particular actions, whether of Religion, or Juſtice, to acquaint us with every good path, Prov. 2.9. to make us perfect, throughly furniſhed unto all good works, 2 Tim. 3.16, 17. and therefore God requires that we ſhould have an eye to it in every thing that we do, that ſo we may not turne to the right hand, nor to the left. Therefore as for the Doctrines, the Commandements, and Examples of men, they are no further to bee regarded than as they are agreeable unto this Law of God; it is Gods Prerogative Royal to give Law to the Conſcience, he will not ſuffer a Creature to uſurpe it, neither may wee. And thus of this third particular of Self-denial in reſpect of good works, the denying all Self-rules in the direction. The laſt is,
4 All Self-praiſe in the review, Praiſe is nothing elſe but a reflection of Excellency, now there is a two-fold Excellency that men are apt to reflect upon themſelves in the review of any good work they have done.
1 An excellency of Power; Is not this great Babilon (ſaid Nebuchadnezzar) that I have built for the houſe of the Kingdome, by the might of my power, and for the glory of my Majeſty, Dan. 4.30. So they, Amos 6.13. Have wee not taken us Horns by our owne ſtrength?
2 An excellency of Merit; Wherefore have we faſted (ſay they) and thou ſeeſt not? Wherefore have wee afflicted our ſoule and thou takeſt no knowledge? Iſa. 58.3. They thought they deſerved ſomething for their faſting and praying, and therefore that God wronged them, in not giving them that they came for.
Two things therefore are here required.
1 Not to glory in any thing that wee have done, as if wee had done it by our owne ſtrength, without any help or aſſiſtance from God; Beware that thou forget not the Lord thy God, in not keeping his Commandements, leaſt when thou haſt eaten and art full, and haſt built goodly houſes and dwelt therein, and thy ſilver and thy gold is multiplied, then thine heart bee lifted up, and thou forget the Lord thy God, and thou ſay in thine heart, my power, and the might of my hand hath gotten me this wealth; but thou ſhalt remember the Lord thy God, for it is hee that giveth thee power to get wealth, Deut. 8.11, 12, 13, 14. — 17, 18. Thus ſaith the Lord, let not the wiſe man glory in his wiſdome, neither let the mighty man glory in his might, but let him that glorieth, glory in this, that he underſtandeth and knoweth me, that I am the Lord, which exerciſe loving kindneſſe, judgement, and righteouſneſſe in the earth, Jer. 9.23, 24. Wee have this treaſure in earthen veſſels, (ſaith the Apoſtle) that the excellency of the power may be of God, and not of us, 2 Cor. 4.7. And the Weatons of our warfare are not carnal, but mighty through God to the pulling downe of ſtrong holds, 2 Cor. 10.4. and therefore telling what himſelf had done, as much more than had been done by the reſt of the Apoſtles, hee corrects himſelf, and acknowledgeth the efficacy of the grace of God, I laboured more abundantly (ſaith he) than they all, yet not I, but the grace of God which was with me, 1 Cor. 15.10. And thus ſhould wee ſay after every performance, we have laboured in ſuch a duty (and it may bee more than others) yet not wee, but the grace of God which was with us; wee ſhould ſay, as Numb. 23.23. What hath God wrought! wondring at the mercy and goodneſſe of God towards us, in inabling us to doe in any meaſure that which hee requires of us, which otherwiſe wee could not have done; as David, 1 Chron. 29.14. Who am I, and what is my people, that we ſhould be able to offe ſo willingly after this ſort!
2 Not to glory in any thing that wee have done, as if we thereby deſerved any thing at Gods hands.
1 Wee cannot deſerve any thing by the payment of ayDare enim vel reddere alicuidebitum, non eſt mereli, ſed ſatisfacere, Rivet in Pſal. 19.170. a. debt; Which of you, (ſaith our Saviour) having a ſervant plowing, or feeding Cattle, will ſay unto him by and by, when hee is come from the field, Goe and ſit downe to meat, and will not rather ſay unto him, Make ready where-with I may ſup, and gird thy ſelf, and ſerve mee till I have eaten and drunken? — Doth hee thank that ſervant becauſe he did the things that were commanded him? I trow not; ſo likewiſe yee, when yee ſhall have done all thoſe things that are commanded you, ſay, wee are unprofitable ſervants, wee have done that which was our duty to doe, Luke 17.7, 8, 9, 10.
2 Wee cannot deſerve any thing that is not our owne; but our good works are not our owne, wee doe them not by our owne ſtrength, wee are not ſufficient of our ſelves to think the leaſt good thought, but all our ſufficiency is of God, it is hee that works all our works in us, and for us, that works in us both to will and to doe of his good pleaſure. When wee have done any thing for God, wee muſt ſay as David, if wee will ſay truly, O Lord, of thine owne have wee given thee, for all things are of thee; wee have nothing but what wee have received, wee can doe nothing but as it is given us from above, even from God who is the giver of every good and perfect gift. It muſt bee ſomething therefore which wee did not receive from God that wee doe for him, elſe wee cannot merit by it. But who hath firſt given to him (ſaith the Apoſtle) [let him ſpeak] and it ſhall bee recompenced unto him againe, for of him and through him are all things; Rom. 11.35.
3 Wee cannot deſerve by any thing that is unprofitable, and of no advantage unto God; but ſuch are all our good works, they are profitable indeed to our ſelves, and other men, but not to God. Can a man bee profitable unto God (ſaith Eliphaz) as hee that is wiſe may bee profitable unto himſelf? Is it any pleaſure to the Almighty that thou art righteous? or is it gaine to him that thou makeſt thy ſelf perfect? Job 22.2, 3.
4 Wee cannot deſerve to be rewarded by the doing of that which bears nozUbi enim eſt magna inaequalitas, ut ſi principatus detur alicui pro aliquâſententiâ cum judicio prolata, non eſt meritum ſed donum ſimpliciter. River. ibi proportion to the reward; but betwixt our good works and the reward, there is no proportion; our good works are not tanti, they are not ſo much worth, that eternal life ſhould be given for them; our light performances cannot (in this ſenſe) work for us a farre more exceeding eternal weight of glory. Therefore when ever any ſuch proud conceits of deſerving doe ariſe in our hearts (as riſe they will, ſo long as any thing of Self is in us) we muſt endeavour to ſuppreſſe them, caſting our ſelves wholly upon the Free Grace and mercy of God in Chriſt, pleading his righteouſneſſe, and expecting whatever wee ſtand in need of upon his account. And ſo much for this third Subſection of denying Self in reſpect of good works.